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As a result of spiritual sadhana, or sometimes spontaneously, the kundalini rises through the chakras . As it pierces each one it is said to awaken, with attendant symptoms and consequences.
Mudras include a wide range of physical positioning of the hands, eyes, tongue etc. They have effects of the psychic level and are said to be aimed at the awakening of the kundalini , the control of prana on the energetic plane, and the generation of siddhis, or yogic powers. They are aimed at the awakening of the chakras, but also have physical health benefits. As with other pranic techniques, an experienced teacher is highly recommended. [TC]
The techniques of nose-gazing while concentrating on the chakras is said to enhance the effects of the meditation. The ida and pingala terminate at the nostrils, and the gaze perhaps helps to stimulate them, and thus the muladhara chakra and the kundalini, encouraging it to rise to the chakra on which the mind is focused internally. This practice was given by Goraknath for awakening the chakras. [TC]
Concentration on the yantra for a given chakra is another way to activate it. Usually a guru will select one chakra for attention, probably depending on ones karma, or accumulated samskaras. [TC]
Alternatively a more elaborate (but less boring) methodology is outlined below based on teachings of Swami Satyananda Saraswati in Tantra of Kundalini Yoga (as presented by Motoyama). In general this method involves absorbing prana with pranayama, stimulating a chakra physically and psychically with asanas and mudras, and finally activating it with mental concentration and channeled prana. [TC]
Leadbeater says that the astral chakras may be awakened without the etheric chakras being awakened. In this case the person is not consciously aware of the process. The process of awakening the chakras is strenuous and it is necessary to be physically fit. [TC]
This chakra can be awakened by combining the practice of mediating in vajrasana (seiza) with a visual focus on the tip of the nose, followed by perenial contractions. The posture places pressure along the backs of the legs, where the bladder and kidney meridians run. The functions of these meridians are controlled by the muladhara chakra, so it is also stimulated. As mentioned above nose-gazing stimulates the muladhara via meridian/nadi connections. In acupuncture stimulation of the perineum is used to clear energy in the head. [TC]
As the kundalini awakens here a great upsurge of unconscious material, stored samskaras will occur. Much of this has to do with the animal instincts and desires that were involved in the process of evolution. These are still active in us as humans. Satyananda recommends the awakening of the ajina chakra (see below) first in order to better cope with this process. During this stage there may be a good deal of emotional and psychological instability. Again, having a good guru, or guide, is of great help. [TC]
Meditating here one becomes Lord of Speech, and Adept in all forms of learning, free of disease, and full of bliss. [SP]
One may have the sensation of floating upwards, which is the levitation of the astral body. The momentum of the rising kundalini causes it to disassociate from the physical body. Clairvoyance and clairaudience may also be experienced. Warmth may be felt around the coccyx, or a sense of motion up the spine. [TC]
Sitting in a meditation posture with one heal pressing the base of the abdomen, and using hand and tongue mudras to close the energy circuits, focus on the svadhisthana chakra. Preform contractions of the area around the chakra, gradually increasing the radius, and maintaining a relaxed state surrounding the muladhara. A posture with the palms of the knees, arms straight, shoulders raised, and neck forward may also be used. The tongue and chin locks may stimulate the kidney and bladder meridians which pass through the larynx and pharynx and are controlled by the svadhisthana chakra. There may also be a sympathetic relation between the heart meridian (tongue) and the kidney meridian with which it forms the "lesser yin".[TC]
The locust (shalabha) asana is useful in stimulating the svadhisthana chakra. [TC]
Motoyama's experience suggests that water asceticism may help to awaken this chakra. He has also found a correlation between psychic abilities and an awakened svadhisthana. [TC]
Meditating here frees one from the enemies (the ripus), e.g. lust anger greed [SP]. At this chakra astral travel with vague consciousness is possible (Leadbeater). Intuition and knowledge of the astral body and to control taste sensations appear or are enhanced.[TC]
As with the muladhara, awakening of this chakra can release a great deal of repressed emotions. These should not be taken as a bad thing, but must be endured and passed through. If they are repressed or avoided then no further progress is possible. [TC] Having an accepting, validating space, provided by a guru, other members of a yoga group, a psychic center, etc. is extremely important during this phase. Otherwise it will be very hard to find the neutrality to observe and release, without forming new judgments about others or oneself. [AHM] If the released samskaras cannot be controlled or dealt with the kundalini retreats back to the muladhara. Satyananda states that the samskaras here are inactive and more irrational than the animal samskaras of the muladhara chakra. When this chakra opens then the animal impulses in the muladhara come under control as well, and further progress is possible. [TC]
The area around the navel is full of energy and there may be a sense of heat. Digestive problems improve. A disk of varicolored light is seen in the abdomen of in front of the third eye. Emotions may be enriched, sensitivity and control increased, and capacity for sympathy increase. [TC]
The recommended awakening process consists of four stages. i) Perenial contractions with a chin lock (see ajina below). ii) Contraction of the svadhithana area (see above). iii) Drawing prana through the throat, and aprana up from the muladhara slowing lock the perineum and throat, concentrating on mixing the pranas at the navel. Exhale and repeat. iv) perform nose-gazing in seiza and then return to step iii. Steps i and ii stimulate the lower chakras and encourage the kundalini to rise. Step iii is the main process for awakening the manipura. The rising apana bring the kundalini with it and the collision of prana and apana at the navel generates a lot of energy. This super-charges the kundalini which flows from the navel to the manipura in the spine. Step iv assists because the manipura is connected to the eyes and the feet. Accupuncture theory states that the stomach/spleen, liver/gall bladder, and large intestine meridians (which control digestion and are reciprocally related yin/yang pairs) are related to the nose, eyes, and legs. [TC]
Other practices said to help awaken the manipura chakra are: trataka (fixed concentration), abdominal contractions in seiza with chin lock, and contraction and rolling of the abdominal muscles in standing (bent) posture. [TC]
Meditating here gives the power to destroy and create[SP]. At this chakra feeling in the astral body awakens (Leadbeater). Some astral influences may be experienced in the physical body while awake, e.g. those associated with specific places. As the consciousness reaches this level it is dominated by beauty, truth, and felicity (Satyananda). The personal self is left behind, and the siddhis here are benevolent and compassionate: locating hidden treasures, fire mastery, the ability to see the body from the inside, freedom from disease, and the power to send prana to the sahasrara. Digestion also improves. [TC]
Satyanada says that once the kundalini has passed the manipura things are relatively smooth. Until it does so however there can be many problems. It is from this chakra that real spiritual evolution commences, as the jiva, or personal soul, awakens. Over stimulation here can shorten ones life, as the fire of the manipura burns up the nectar from the bindu at the back of the head. Instead of being stored in a gland in the throat it is drawn to the manipura and consumed. [TC]
Motoyama had increased experience of lower astral beings or ghosts as this chakra awakened. In general he associates it with increased awareness of the spirit worlds. Among other things he experienced both positive and negative spirits entering him. He cautions against overuse. Emotionally he experienced an increased richness, and more compassion. [TC]
There may be frequent pain in the chest and irregular functioning of the heart. A disk of vermillion or golden light may be seen in front of the heart or the third eye. Voices and sounds may be heard, in particular a buzzing like bees or the sound of a flute. A sense of optimism, ease and confidence becomes constant. Love for others becomes intensified. Psychokenetic abilities begin to appear, allowing healing. [TC]
The main technique for this chakra is conscious breathing into the throat, then the chest area above the diaphram, and finally the space around the heart. Focus on the in breath, the out breath follows naturally. In time something is seen in the heart space. Alternatively one can use the SOHAM mantra, feeling it in the nose, the throat, the heart space, or rising and falling between the navel and the throat, singly, together, or in turn. In this process a psychic sound may be heard, signaling the awakening of the anahata. [TC]
Meditating here produces one who is wise and full of noble deeds. It brings the sense under control, and the mind is engrossed in thoughts of Brahman.[SP]
At this chakra comprehension and communication with other astral entities becomes possible (Leadbeater). Experience of others emotions and later physical sensations may be had. The ability to control air air is awakened here, as is cosmic love (Satyananda). One becomes eloquent and poetic genius develops. Touch becomes more subtle and astral material begins to be felt. Sensation can be communicated. Powers of psychic healing develop, including the ability to transmit prana through the hands (the active organ of the anahata). Psychokinetic powers also develop.[TC]
Satyananda states that at this level the jiva comes into full control of its actions and can control worldly "karma". It is no longer the effect of its own various levels of karma (samskaras), but can create directly in the physical world. Extreme caution is therefore necessary. Both in order to awaken this chakra and to prevent trouble once awakened, it is important to avoid negativity and pessimism, to achieve inner peace and harmony in relations with others. [TC]
Motoyama's experience associates the awakening of this chakra with the ability to send prana to others, to send his astral body into their body to heal and to expand ones aura to include them for healing purposes. Emotionally, he lost his sense of attachment, could see the duality of everything in this world, and that there was another beyond the duality. He became peaceful and free of mind. Spontaneous receipt of mockups occurred. [TC]
For this chakra, go through all the techniques for the other chakras (starting with the ajina) but for a short time each. Then concentrate on each chakra from the muladhara to the ajina and back. Finally concentrate on the thyroid gland using the tongue lock. Also given is a mudra that is similar to the candle asana with tongue lock and a type of pranayama.[TC]
Meditating here one becomes a great Sage, eloquent and wise, with uninterrupted peace of mind. He sees the three periods, is the benefactor of all, destroyer of dangers, free of disease and sorrow, and long-lived.[SP]
At this chakra astral hearing awakens (Leadbeater). When this chakra has awakened it can purify poisons (Satyananda). Telepathic powers appear. Although thoughts may be felt in the manipura chakra they are all received here, then transmitted to perception centers. This chakra has power over sound. Other powers include, indestructibility, knowledge of the Vedas, ability to know the past, present, and future, ability to fast and go without water. [TC]
The bindu Visharga and the Lanana chakra are minor centers which do not awaken separately, but are related to the vishuddha. When the nectar from the binduhas been purified in the vishuddha and spreads throughout the body, one can go without food, water, and air, living directly off the transformed nectar. The whole metabolism slows, even hair stops growing. Motoyama has shown experimentally that conscious control of metabolism, respiration, food intake, and digestion are possible. When the vishuddha and the bindu are awakened there comes a continuous psychic sound, which helps pinpoint the location of the bindu. [TC]
Motoyama likens the awakening of the vishuddha to a late fall evening, purple and a sense of stillness, nothingness. Then came the fearful experience of complete void, but he surrendered and endured. Once the fear was released there was a complete sense of freedom and non-attachment to the world, or to the results of actions. He sensed the continuity of the past, present, and future. [TC]
Practice of Shambavi Mudra (eyebrow gazing) is said to help awaken the ajina chakra. [TC]
In two phases, one stimulates the muladhara chakra with perenial contractions,timed breathing, and mental concentration, then one breaths in and out through the third eye using the OM mantra. As the muladhara is stimulated a sensation of heat may arise there, followed by a similar sensation at the site of the ajina chakra. The initial stimulation of the muladhara helps to rouse the kundalini, and through the nadis also stimulates the ajina at the other end. It is suggested that the ajina is awakened first as this helps to modify and control the karmic reactions that are produced by awakening the lower chakras. [TC]
Satyananda recommends awakening this chakra first, as it can help to dissolve karma stored in the lower chakras, especially the first. this makes the awakening of the other chakras smoother. When this chakra awakens a great store of latent energy is released from the pineal gland, enabling contact with "higher consciousness", including ones inner and outer gurus. Telepathy and clairvoyance develop.[TC]
Meditating here one becomes accomplished in dhyana, all-knowing and all-seeing, the benefactor of all. Realizing unity with Brahman, he becomes the Creator, Destroyer, and Preserver of the three worlds.[SP]
At this chakra full astral vision awakens (Leadbeater). Leadbeater describes this as a small tube ending in an astral eye at the forehead, and associates this with the Egyptian snakes shown on foreheads of ceremonial headdresses. Motoyama states that in his experience astral vision works through other chakras as well as the ajina.[TC]
Motoyama experienced an expanded detached state of consciousness when the ajina opened. His sense of psychic powers changed (expanded/deepened) with the opening of this chakra. In particular his understanding of individual and group samskaras was enhanced. [TC]
Prepare by doing the warmup asanas, those for the sushumna, and bhastrika pranayama. Sit for meditation, and chanting the SOHAM mantra contract the perineum, raise the kundalini through the sahasrara to join with the Creator, then as the breath goes out, bring prana down through the sahasrara and unite with the kundalini. After a while concentrate on the sahasrara chanting OM. [TC]
At this chakra full knowledge of astral life is acquired and thus the perfection of astral powers (Leadbeater).[TC]
When this chakra awakens the Brahma gate at the top of the head opens and the spirit can go in and out of the body. Initially he experienced an indescribable calm in his spirit and heard a tender Voice that sounded throughout the universe. His life purpose, past lives etc. were understood. [TC]
Various other asanas stimulate the various chakras. In fact most of them stimulate one or more. While this stimulation is cited by Motoyama (Satayanada) as helping to promote awakening, P.R. Sakar discusses this stimulation mainly as a way to help balance the vrttis in the chakras.
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